CHAPTER II. We have brought forth these things concerning the beginning in a typical exposition; now let us seek our instruction in the words of the same history through moral signification.
(1 Kings 1:1) There was a certain man, he says, from Ramathaim-zophim.
1. In this one man, what is more fittingly designated than each new despiser of the world? For he is called a man because he is strong in purpose; but one, because he is singular in love; for he is a man because from great virtue he despises all present things; but one, because he desires to enjoy the vision of almighty God alone. For whoever perfectly despises earthly things is a man from fortitude, but if he does not ardently desire to see his Creator, he is not one from intention. Therefore the perfection of the man is placed in the praise of unity, so that he who powerfully despises the world may not divide his mind, may yearn only for heavenly things, may sigh only for those eternal joys which come from the vision of the Creator. Such indeed was he who confessing to God said: What remains for me in heaven, and what have I desired from you upon earth (Ps. 72:25)? Hence he also says: Your face, O Lord, I will seek (Ps. 26:8). For he who desired nothing on earth was indeed a man; but he who desired nothing either in heaven or on earth except Him alone, who, spurning all things, sought only His face, was not only a man but also one. Concerning this unity the Lord speaks to Martha in the Gospel, saying: Martha, Martha, you are anxious and troubled about many things; but one thing is necessary (Luke 10:41-42). Hence Luke, speaking of the perfect number of believers, says: They had one heart and one soul (Acts 4:32). For they had one heart because through the intention of reason they had looked upon the Creator alone; they had one soul because through the affection of love they desired to see His face alone. Hence it is that the devoted Prophet considers within himself, saying: My soul has thirsted for God, the living fountain; when shall I come and appear before the face of God (Ps. 41:2)? For obtaining this unity, Truth teaching says: Whoever does not renounce all that he possesses cannot be my disciple (Luke 14:33).
2. These things also belong to us, because we who, renouncing the world, have sought the seclusion of a more remote life, are called monks. 'Monos' indeed is Greek, but in Latin it means "one." We are inscribed with this title of appellation so that the word of our name may intimate to us the height of our dignity, and our soul may raise itself the more ardently toward the vision of the Creator, inasmuch as it bears, as it were displayed on its forehead, the sublimity of that brightness in which it must always abide. But the sublimity of divine love is granted only within the catholic Church to the truly elect. Rightly therefore is the man who is called "one" said to have been from Ramathaim-zophim, from Mount Ephraim. For Ramathaim, as I have already said, is a Hebrew name, but in Latin it means "Consummated vision." This appellation indeed befits the holy Church, which was foreseen long ago by the prophets, but was established at the end of the ages in faith in the Redeemer. Therefore the holy Church is called "consummated vision" because it was raised up to the summit of religion through the Redeemer of the human race, whereas formerly it was only foreseen through the spirit of prophecy. Moreover, it is described as being built at Zophim on Mount Ephraim (above, at the beginning of the allegorical exposition), because it is most lofty in the contemplation of God and fruitful in spiritual virtues. For Zophim means "watchtower," and Ephraim "fruitful." These words indeed rightly intimate the position of the holy Church, which is exalted not only in the intention of its vision but also in the excellence of its way of life. By these words also both the madness of heretics and the barrenness of other wicked people are condemned. For those who deviate from the rectitude of faith do not have the speculation of sublimity; while those who see rightly what they should do but always pretend not to do it indeed have a watchtower, but do not attain the mountain of virtues through an excellent life. But the holy Church, because it is sublime in Zophim, that is, in speculation, glories, saying: "Our conversation is in heaven" (Phil. 3:20). Because it is also established on the mountain of virtues through the fruit of good work, condemning the crushed faith of the reprobate, it says: "Faith without works is dead" (James 2:20, 26). Hence also in preaching it says: "While we have time, let us do good to all, but especially to those of the household of faith" (Gal. 6:10). Therefore the man who is called "one" is said to be from Mount Ephraim, because both to despise earthly things and to desire heavenly things profits only him who through the catholic faith keeps himself within the holy Church. There follows: (Verse 1) "And his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph."
3. We have also shown above that this name, translated from the Hebrew language into our own, means "fervor of God." This name of the man indeed fits well with the order of spiritual exposition. For he who is called one man must necessarily be regarded as proceeding from the fervor of God. For who could either despise temporal things or love heavenly things without divine grace? It is indeed necessary that divine grace precede him, so that, kindled by the fire of the Holy Spirit, the more ardently he loves the highest things, the more strongly he may despise the lowest. For him also, in the order of genealogy, the names of four fathers are recorded, because he was begotten in the faith of the Redeemer through their preaching—those who believed in the same Redeemer of the human race through the writings of the four Evangelists from every part of the world. He is also called an Ephrathite. From Mount Ephraim, and an Ephrathite is one who is not barren in fertile land. For many within the holy Church are counted by the name of faith, yet produce no fruits of action. These indeed, when they come forth from the Church, are perceived to be as if from a fruitful mountain; but because they themselves do not have the fruit of good works, they are not Ephrathites. Therefore, he is from Mount Ephraim and is not an Ephrathite who learned the catholic faith in the Church but does not perform works worthy of faith. To such as these, Truth threatens in the Gospel, saying: "The kingdom of God will be taken from you and given to a nation producing its fruit" (Matthew 21:34). Hence, under the image of the fig tree, commanding the farmer of the holy Church to reject the unfruitful soul, he says: "Cut it down; why should it occupy the land?" (Luke 13:7). Hence John the Baptist, threatening, says: "Already the axe is laid to the root of the tree. Every tree that does not bear good fruit will be cut down and thrown into the fire" (Matthew 3:10; Luke 3:9). He had also shown that they were from Mount Ephraim but not Ephrathites, about whom Truth says in the Gospel through a parable: "He will miserably destroy those wicked men and lease his vineyard to other farmers who will render him the fruit in their seasons" (Matthew 21:41). Therefore, the man from Mount Ephraim is called an Ephrathite, because all of us who hold the catholic faith within the holy Church, while we cast away earthly things through the ardor of affection and love heavenly things, must also be separated from the earthly things we despise through the labor of good work and be prepared for the heavenly things we love. Therefore, to be in the Church and not to do good works, because it does not profit for acquiring the good of eternal salvation, the man who is declared to be from Mount Ephraim is also remembered to have been an Ephrathite.
4. Hence he is described as having two wives, because he is joined to the active life through the fruitfulness of good works and to the contemplative life through the love of inner delight. Therefore Peninnah is said to have had children, but Anna is said to have had no children. For what are the children of the active life, except the fruits of good works? And what does it mean that Anna has no children, except that the untrained contemplation does not quickly obtain those joys of inner contemplation which it has already begun to love? Indeed, the joys of inner vision are the children of the contemplative life. But the mind that begins to contemplate eternal things arrives at receiving those joys with all the more difficulty, the more it fails to attend to their beauty. Who then is able to rejoice in the glory of a beauty that he does not see? But the mind that newly raises itself up in the contemplation of eternal goods rises to them all the more slowly, the more it does not quickly lay aside the familiar darkness of its humanity, because while it is unable to cast away worldly cares from itself, it carries dust in its eyes, as it were, by which it cannot see what it desires to see. Therefore the dust must first be cast out from the eye, then the eye must be restored. Dust is indeed cast out when all phantasms of bodily things are removed from the mind's attention, and the eye is restored when by the practice of continual meditation that same attention of the mind is raised up to eternal things. When this has learned through long custom to dwell in heavenly things, by that same length of custom it obtains the purity by which, while it more clearly beholds eternal things, it may more fully exult in their glory. Therefore Anna is said to have had no children, so that not only the imperfection of the beginner may be indicated, but also the loftiness of the contemplative life. For it is set upon a great height of merits, which cannot easily be had in the joy of its fruitfulness. Hence it is that Jacob desires to have Rachel as his wife (Gen. 29:18ff.), but nevertheless Leah is first given to him, so that in order to obtain her beauty the number of seven years must be doubled in service to his father-in-law, because the lover of the contemplative life desires to attain this quickly in the abundance of eternal joy, but nevertheless the Spirit, the giver of all gifts, does not quickly grant it to him, lest he despise what he has obtained as something cheap, if ease presents it to him according to his wish; but may he enjoy it all the more sweetly and guard it all the more carefully, the more difficultly he has earned it. Wherefore it also follows: (Verse 3.) And that man went up on the appointed days to worship and to sacrifice to the Lord of hosts in Shiloh.
5. Indeed, he ascends on appointed days, because he advances gradually in the splendors of eternal vision. For what are those manifestations of inner light, if not days of the elect mind? And they are indeed appointed days, because they are arranged by divine ordering for those established in the progress of spiritual life; they are also appointed days, because we cannot be admitted to their brightness when we wish, but when we are raised up by divine condescension. For sometimes he receives us in contemplation of inner light, and sometimes he allows us to slip back even to preferring the darkness of human nature. For he raises us as if on appointed days, he who does not continually open the pleasantness of inner light, but shows it at times of his own arrangement. Therefore they are our days, because we are received in great splendors when the beauty of inner glory is revealed to us. But they are called appointed days because enjoying the innermost light is not a matter of our striving, but of divine condescension. For often through prolonged silence, urgent supplications, and frequent groans, we beg that the glory of inner light be opened to us, and we do not merit to be received into its pleasantness. Often we do nothing of this sort out of desire for it, yet suddenly divine grace anticipates us, raises us from the depths of our weakness, snatches us to heavenly things, and shows us the glory of his light when we do not hope for it. Therefore we ascend on appointed days, because we cannot be raised to the contemplation of heavenly things by our own striving, but by divine arrangement. The days of ascent are also thus named because when we do not enjoy that sublime light, we are in the depths; and when we are taken up to that lofty vision, we recognize how low we had lain before the hour of our assumption. We then displease ourselves in what we were, but are pleased in what we are, because the mind, now absorbed by love of heavenly things, while it rejoices in the light it enjoys, disdains with exceeding horror all earthly things. Hence also blessed Peter, when he is taken up onto the mountain, when he is overshadowed by the bright cloud, when the glory of the transfigured Savior is shown to him, says: "Lord, it is good for us to be here" (Matthew 17:4). For because by the gift of almighty God he now merits to be present at sublime things, he ineffably loves that incomparable good there, from whose beauty he condemns as foul all things that pass away.
6. But what does it mean that this same man is said to go up from his city? What else is a city but the fortification of those dwelling together? And what is this city but the perfect watchfulness of a guarded heart through careful circumspection? This indeed protects its inhabitants, as it were fellow citizens, with high walls, because while it diligently watches over the virtues to be guarded, the cunning enemy does not disturb their inner peace. That wise man certainly commanded us to remain in this city when he said: "Keep your heart with all vigilance, for from it flow the springs of life" (Prov. 4:23). Hence also the Lord commands his disciples, saying: "But stay in the city until you are clothed with power from on high" (Luke 24:49). Indeed, we sit in the city when through daily solicitude we rest in the defense of inner watchfulness. Sitting in this city, we are clothed with power from on high, because, already prepared as a dwelling place for the Holy Spirit, we are raised up through his grace to the contemplation of heavenly glory. Therefore, in that the Ephrathite man is said to go up from his city, what else is indicated but the fault of our negligence? For we wish to search out heavenly things through contemplation, we who have custody neither of our heart nor even of our body. And indeed we often look at things improperly, listen to idle things, speak superfluous words, and take sleep and food not for the refreshment of the body but for the enjoyment of pleasure. And so when we wish to examine doubtful matters, to behold heavenly things, to abandon our darkness, to taste the savor of inner sweetness, we are repelled from that secret place all the more deservedly as we more negligently scatter the fortifications of our defense; and now it is all the more difficult for us to ascend as, having fallen back upon ourselves, we have not taken care to raise up the fortifications of the heart to the height of watchfulness. Let the man therefore go up from his city, so that he who desires to advance through interior contemplation may order his exterior senses, govern his mind, and as if received into lofty fortifications, await where the heavenly illumination may visit him. For he who now watches prepared for the ascent on the appointed days is made worthy of the custody of purity, so that he may be visited more frequently by divine condescension. But while he is said to ascend, the cause of the ascent is also mentioned, when it is added: "To worship and to sacrifice to the Lord of hosts in Shiloh."
7. Whoever is raised up to the height of divine contemplation beholds all things in that light which illuminates, both that which terrifies him wonderfully and that which delights him ineffably. For that supreme vision, as it opens itself to the elect mind, mercifully shows both the unsearchable abyss of God's judgments and the abundance of his goodness, so that it casts down the one seeing with great fear and lifts him up with immense joy; indeed he is cast down with terror so that he may abandon the state of worldly affection, and he is soothed with joy so that he may more ardently desire what he begins to taste beforehand of the Creator's goodness. For then he worships when, having contemplated that immensity of omnipotence, he submits himself to the Creator in such a way that he is not lifted up against spiritual conversation by the impulses of carnal desire. And worshiping, he offers sacrifice, because the more humbly he prostrates himself in divine veneration, the more sweetly he is refreshed by the allurement of that supreme brightness. Therefore, to worship for one ascending is to submit to divine omnipotence with great veneration of chaste love; but to offer sacrifice is to be ineffably delighted by the sweetness of divine light. For the elect mind consecrates itself to God as if in a spiritual sacrifice, while the fire of divine charity more ardently inflames it in that ineffable joy of its elevation. Therefore, the zeal of each elect person is shown under the figure of the Ephrathite man, and he is said both to worship and to offer sacrifice, because the elect mind so desires to behold heavenly things that, advancing through spiritual vision, it both crushes every state of carnal life and receives the fullness of eternal joy. For even if some carnal person is not raised to this height of supreme contemplation, yet with respect to that spiritual conversation in which he advances by that ascent of contemplation, before he advances, he is in a certain way carnal. For this very thing is, as it were, carnal: to be unable to be separated from attention to corporeal things through the height of vision.
8. But, so that the rashness of human audacity might be restrained, he is said first to adore, then to sacrifice. For the ordered ascent of the contemplative is such that it should begin from fear. And what is this fear itself but the preordained purgation of the chosen mind passing over to behold the divine glory? For the more purely it deserved to gaze upon the rays of divine light, the more, cast down by a stronger fear, it is presented purer for the vision of the innermost Majesty. Thus, therefore, the outward conduct of this Ephrathite is shown to us, so that it might be reasonably demonstrated to those tending toward perfection what must be done inwardly. Therefore, while we desire to be sprinkled with the brightness of the highest glory, let us fix the boldness of our presumption in this passage of fear, so that the more reverently we fear the almighty Lord, the more clearly we may see the glory of his kindness. The greatness of this fear is also sometimes struck into the chosen mind after the showing of a joyful vision. When this happens, it certainly does not happen to purify the mind for the vision of glory, but to guard it from pride. Hence Peter, James, and John first saw the glory of the transfigured Lord, then, when fear was struck into them, they fell down, lest being lifted up they should lose what they had humbly been taken up to deserve to see (Matt. 17:2ff.). Sometimes, therefore, adoration precedes sacrifice, sometimes sacrifice precedes adoration, but certainly by divine arrangement, not by our effort. For the Ephrathite man is described as having gone up to first adore and then to sacrifice, because indeed the order is so perfect that from veneration, which is born from the dread of divine severity, we are raised up to the contemplation of joyful majesty. Nevertheless, divine mercy sometimes so gladdens chosen minds with the infusion of its sweetness that it does not lead them into the greatness of fear. Hence it is added: (Verse 4.) So the day came, and Elkanah sacrificed.
9. What is it that he says: "The day came, and he sacrificed"; and he did not say: "He worshipped, and he sacrificed," unless because, as I said above, we are so often raised up by divine condescension to behold the glory of divine brightness that we are then troubled by no mingled consideration of judgments. And although the elect soul never stands before almighty God without great veneration, nevertheless it as it were sacrifices but does not worship, when it so enjoys the happiness of that supreme joy that it is shaken by no dejection of fear. For she had come into this disposition who said: "Let him kiss me with the kiss of his mouth" (Song of Songs 1:1). What disposition of fear does she show who desires to be kissed? Hence also it is written of Moses: "That he spoke to God as a man is accustomed to speak to his friend" (Exodus 33:11). For, as if the day were coming, Sacred Scripture thus shows him sacrificing, such that no worship of fear had prostrated him. In which place I see this must be noted: that in order to worship and sacrifice, he is said to ascend, yet not to have worshipped and sacrificed when the day came, but only to have sacrificed. Therefore there are some days on which we ascend to worship and sacrifice; another is that day which, when it comes, we sacrifice. For while by our own effort we are suspended in meditation on divine things, they are as it were the appointed days of our ascent, because we behold certain rays of spiritual light, we ordain certain things for ourselves, we are raised up from the depth of our humanity to a certain height. But because nothing is accomplished in these meditations without divine grace, and because we cannot prevail either to strike fear into ourselves or to exhibit the sweetness of divine delight, they are indeed days of ascent on which we resolve to worship and sacrifice, but nevertheless in them we neither worship nor sacrifice. But another day comes, and we sacrifice, because we are sprinkled with the sudden light of divine grace, and from the glory of His Majesty we receive an ineffable abundance of love. This day, therefore, is not one of those, but follows them, because indeed if we cannot receive this bounty of divine grace by our own disposition, nevertheless we never merit it unless we take care altogether that both by meditating, and by reading daily, and by praying, we dwell upon those spiritual brightnesses which we are able to. But the day is said to have come so that heavenly condescension might be designated, because when it visits elect souls, it is not of our capacity but of its own goodness. There follows: (Verses 4 and 5.) "And he gave portions to Peninnah and to all her sons and daughters. But to Hannah he gave one portion, sad, because he loved Hannah."
10. The sons of Peninnah are the counsels of the holy mind, which grow through the pursuit of piety in the active life. These sons receive portions with their mother when the counsels of piety grow rich in devotion to good works unto the splendor of heavenly grace. For the pious mind, the more sublimely it is raised in divine contemplation, the more devoutly it extends itself in holy action. For the portions of this mother and her sons are the preparations for holy works. But he gives one portion to the sorrowful Hannah, because through contemplation, by which she desires heavenly things, as long as she is hindered in this misery of time and does not obtain the heavenly things she loves, she has the food of refreshment only in weeping. Indeed, she holds herself fasting whenever, remembering that she is cast out from eternal joys, she cannot weep. Therefore she receives one portion from the sorrowful one, because she is never refreshed according to her desire unless she is satisfied by weeping. The Ephrathite husband gives it to her sorrowfully, who when he gave a portion to Peninnah was not sorrowful, because indeed he rejoices in the preparation of good works, but does not rejoice in joys as long as he is delayed from the heavenly things he loves. Certainly he had given this portion to Hannah, who, seeing himself excluded from eternal goods, spoke saying: "My tears have been my bread day and night, while it is said to me daily: Where is your God?" (Psalm 41:4). But the imperfection of one still beginning is indicated when one wife of the Ephrathite is said to afflict and vehemently distress the other. For in the perfect person, the battle of wives is by no means engaged, since firm experience already knows how to arrange discretely the need for work and the intention for contemplation. For he possesses both wives as if in peace, who neither assigns the times of work to contemplation nor disturbs the leisure of contemplation through the intention of work. (Verse 6) Her rival also afflicted her and vehemently distressed her, to such an extent that she reproached her because the Lord had closed her womb.
11. Anna is afflicted by her rival, when immoderate attention to good work disturbs the quiet of inner vision. She is afflicted when she who is proved to be more noble is placed before her, and she is greatly distressed, because the contemplation of the elect mind is narrowed when he who desires to be in the contemplation of sublime things spreads himself too immoderately in the works of the active life. For to distress is to constrict. Indeed the vision of the mind is constricted when, impeded by the occupations of works, it is by no means expanded in that immensity of inner light. And because she is said to distress her greatly, it should be noted that immoderate concern for good work also harms contemplation not a little. For Peninnah greatly distresses Anna, because when the mind is immoderately devoted to the active life, it is very difficult for it, while it occupies itself with arranging earthly things, to rise powerfully in the vision of heavenly things. Peninnah also reproaches her as if barren, because while we quickly bring forth the fruit of good works from the active life, and cannot easily attain to the joys of inner contemplation, she appears barren while we, inexperienced, despair of her fruitfulness. Therefore while we love Peninnah for her fruitfulness, Anna is afflicted, distressed, and marked with the reproach of barrenness, because while we do not restrain the concern for good actions with the discretion we ought, we render the purity of contemplation so much more difficult for ourselves, inasmuch as we by no means retain the nobler life with excellent zeal. But because she has begun to ascend to higher things, if she is strong in her purpose, enduring such trials, she does not despair. For she strives toward those lofty heights of contemplation which she has begun, and scorns to be consoled by the food of action, she who has desired to delight in the sight of the Creator alone. And so it is fittingly added: (Verse 7.) Moreover Anna wept, and did not take food.
12. For in weeping the burning desire for divine contemplation is shown, while in the disdaining of food the contempt for passing joy is displayed. For the mind that desires inward things with fervent longings, while it rejects the enticement of earthly joy, while with urgent groans it seeks the pleasantness of supernal light to be poured into it, surely weeps and does not take food. For he who said was loathing this food: "My soul refused to be comforted" (Psalm 77:3). But he who disdained to take the food of solace from the delight of created things, because he found the banquet of his delights in the Creator alone, says: "I remembered God and was delighted" (Ibid., 4). To these banquets indeed he was exhorting his weeping spouse when he said: "Why are you sad, O my soul, and why do you trouble me? Hope in God, for I shall yet praise him, the salvation of my countenance and my God" (Psalm 43:5). This same exhortation is recognized here as well, because she is asked by her husband why she weeps, and why she does not eat, and why she has an afflicted heart. As if he were saying: Why are you saddened about not having attained the perfection of contemplation, which if you do not obtain while still a beginner, you will obtain as you progress? Hence she who, afflicted by her rival, had refused to eat, when encouraged by her husband did eat; because she who by sounder counsel despises lowly things, holds the perfection of contemplation in hope, which she does not yet hold in the power of experience. For to contemplation that is nearly failing and collapsed, the joy of renewed hope is food. Therefore at the voice of her husband Anna is refreshed, when the intention of contemplation, shaken by temptation, is roused to hope of her progress by him who had begun to love her. Wherefore, having taken food, she rose, poured out prayers to almighty God, and vowed to him a male child, if she should deserve to receive one from him.
13. She vows her son to Almighty God who seeks the joy of contemplation for the fruit of the mind, not for the favor of vanity. But carnal superiors are accustomed to resist vehemently those who rightly seek the desire of contemplation; for they think that those desiring a more secluded life act all the more foolishly, because they themselves are ignorant of the power of interior sweetness. If they sometimes rage against spiritual subjects with the voice of harsh rebuke, they must be calmed by the most humble reasoning. For if they unreasonably rise up against those acting rightly, the reverence due to the higher order requires that they be honored even when they exceed the measure of reason. Both of these—namely carnal prelates and spiritual subjects—Eli and Anna well represent; for when he sat before the doorposts of the Lord's temple and Anna prayed, Eli watched her mouth and called her drunk. But she, who patiently endured the insults, displayed humility of response with truthful reasoning. She declared herself his handmaid, speaking from much grief and sorrow, and not only calmed his angry spirit against her, but even turned him to prayer for obtaining the fruit of her desire.
14. But because we have said these last things about the history, we are not acting amiss if we examine our learning somewhat more carefully in these words of sacred history. If therefore the order of events is sought, she first ate and drank, then had a bitter spirit, prayed to the Lord weeping abundantly, afterward made a vow, and multiplied her prayers. What does the multiplication of Anna's prayers signify, except that perfection of the elect to which the excellent Teacher exhorts us, saying: "Pray without ceasing" (1 Thess. 5:17)? For no one can pray without ceasing except a perfect man; for to pray without ceasing is to always stand before the Creator through the affection of supplication. But he who is still weighed down by the weakness of imperfection does not beseech the Lord without ceasing, because even in the very time of prayer he slips away from His sight through wandering of mind. And rightly the holy woman is said to have made a vow before the multiplication of prayers, because unless someone shows himself entirely heavenly through the rigor of resolution, he is drawn away from the affection of supplication all the more often, as he is turned by the mobility of mind into the whirl of worldly intention, and is not held in the Lord's sight through strong guardianship. But the elect mind will be able to vow itself to heavenly joys through spiritual resolution, if it already knows how to weep abundantly, if through abundance of tears it has already learned to taste the savor of heavenly sweetness, and, occupied in the joy of that inner refreshment of itself, disdains to look upon earthly things. Therefore Anna is openly described as having wept abundantly before her vow, because no one will be able to show himself entirely heavenly by forgetting earthly things, unless, inflamed with great weeping, he knows how to receive the sweetness of intimate delight in the consolation of a mind already dead to the world. And because this consolation of tears is not received in the joy of the soul, unless one first afflicts oneself through the bitterness of compunction, and pierces with the dagger of salutary sorrow whatever lives in oneself from fleeting joy. Anna is reported to have wept first with a bitter spirit, and thus to have been able to weep abundantly. Which Solomon rightly suggests, saying: "The heart that knows the bitterness of its own soul, in its joy a stranger does not meddle" (Prov. 14:10). For a stranger is one who still has intention of delight from exterior goods. He certainly is not received into the joy of an embittered heart, because he cannot experience what interior joy is, unless he who perfectly cares to despise exterior things. But it should still be noted that before all these things she is reported to have risen, and before she rose, to have eaten and drunk. What is the food of the elect soul, except according to the voice of truth: "Every word that proceeds from the mouth of God" (Matt. 4:4)? And what is it for her to rise, except to raise oneself to the state of heavenly intention? Therefore she is said to have risen before she had a bitter spirit, and to have eaten and drunk before she rose, because the elect soul cannot grieve over the misery of present life, if it does not stretch itself toward those things which it has lost in heaven; and it does not elevate itself to those highest things, if it fasts from the nourishment of Sacred Scripture. Therefore that we may rise, we eat and drink, because we are raised to the height of heavenly love when we are strengthened by the profound and plainer meanings of Sacred Scripture. Then if we rise, we acquire bitterness of heart, because while we are carried upward through love, the things that are below do not offer us the blandishments of joy, but the harshness of affliction. But now from a bitter spirit we ascend to the streams of tears, because when we are pierced through with continual and strong compunction, we are more copiously able to weep over the evils that we incur in this valley of tears, and the future things that we fear, and the eternal goods that we have lost. From this indeed we proceed to the secrets of making vows, because while the abundance of tears buries us from everything that pleases outwardly, it shows us, as if made entirely heavenly, to the sight of those above, and we make vows by which eternal goods please us so much that our mind defiles itself by no earthly or carnal things. Then the multiplication of prayers follows our progress, because we now more gladly, more frequently, and more earnestly seek eternal things by praying, the more we breathe only in the consolation of future goods. And in the morning they worship, and return to their city.
15. After the multiplication of prayers with his wife Anna, to adore in the morning is among the great gifts of virtues to preserve the virtue of humility; and because the soul which is still weighed down by this burden of corruption cannot stand longer in that sublime vision, they are fittingly reported to have returned to their own city. The elect soul, when it is repelled from the contemplation of God by overwhelming weakness, in order to be able to return to the same height of vision, ought to have constructed buildings of fortification, so that, having fallen back upon itself, it may hold itself on high, from where it may again rise to the same height of intimate charity. This is also said under the type of Jerusalem to the elect soul through the Prophet: Stand on high and see the joy that will come to you from your God (Baruch 4:36; 5:5). As if to say, even if you cannot remain continually in the contemplation of God, lest you be cast down to the lowest depths, you may be able to ascend without difficulty from the high towers of your watchfulness to contemplate him whom you desire. Indeed, he returns to Ramatha his own city, if when he is repelled from the vision of the Divine Majesty, he is retained in the contemplation of the holy angels. But when he is unable to think about that more subtle nature, that is, the angelic, if he returns by meditating to the blessed martyrs, or other elect who have already been received into eternity, because he thinks about their perfect glory, he is doubtless then received in his own city, who is forbidden to dwell in the heights. Moreover, the same Ramatha is rightly called his own city, because what he loves familiarly, he believes without doubt to be his own, for he had recognized this city to be his own, who said: We know that if the earthly house of this dwelling is dissolved, we have a building from God, a house not made with hands, but eternal in the heavens (2 Cor. 5:1). Hence again he says: The Jerusalem which is above is our mother (Gal. 4:26). But he who cannot return to that sublime city, let him nevertheless return to his own city Ramatha; and he who is cast down from that highest height, let him be held by the vision of this Church still wandering below, but radiant with the splendor of sublime life. For from here he will be able to return again to revisit the brightness of the high light, inasmuch as he does not cast down to the lowest depths of earth that sense which the burden of flesh withdraws from the secret of the inner light.
16. But what does it mean that Anna conceives and gives birth after the cycle of days, except that contemplation, once elevated to the beauty of the Creator, does not receive the joy of perfect devotion? Therefore she is said to have conceived and given birth after the cycle of days, because when contemplation is habitually seized up to heavenly things, it receives the gift of desired fruitfulness in the vision of heavenly light. For the cycle of days is the infusion of divine light. This is indeed encompassed by many days in its circuit, while it illuminates the mind with its single brightness, yet it gradually introduces the rays of its splendor to the mind through alternating manifestations of its dispensation, until it comprehends a more perfect joy from a fuller manifestation. Or certainly Anna conceives after the cycle of days, because indeed as long as the rawness of contemplation shakes the mind's sharp gaze in the whirl of mutability, the mind itself does not rise to perceive the full joy of inner majesty. For days pass as if in a certain circle, when the mind of the beginner elevates itself to the height of contemplation, but the ray of light, though glimpsed, scarcely keeps the mind, still wavering and wandering, fixed in its light. Therefore she conceives after the cycle of days, because first the soul is led from the dizziness of its change into the strength of standing firm, and when it has learned from practice to stand fixed in contemplation, it grasps the joy of perfect devotion in the fruit of its fruitfulness. This conception it also brings forth when it makes known to neighbors the glory of heavenly majesty.
17. Now the boy is led to the tabernacle with three calves, because for the abundance of spiritual gifts we ought to give thanks to the supreme Trinity. Concerning these calves the prophet beseeching the Lord says: "Take away all iniquity, and receive the good, and we will render the calves of our lips" (Hosea 14:3). As if to say: For the abundance of gifts we will render sacrifices of praise, through the service of our lips. The boy is brought to be offered in the house of the Lord, when the progress of a holy mind is revealed to the teachers of Holy Church, so that while it is examined through consultation with the wise, it may in no way be stained by the fraud of the cunning enemy. The house of the Lord can also designate the eternal homeland. Of this indeed the Psalmist says exulting: "Blessed are they who dwell in your house, O Lord, they will praise you forever and ever" (Psalm 84:5). The boy is brought into the house of the Lord, when the chosen mind is raised up on high, and strives to give thanks to almighty God for all in which it makes spiritual progress, from whom it recognizes the gifts of its advancement have been bestowed upon it. And rightly one calf is sacrificed, though three are brought, because although the Trinity of persons is sung in divine praises by the confession of the faithful, the inseparable unity of those same persons is proclaimed. But what kind, or how great is praise, if it is not devout? Therefore fittingly three measures of flour are joined to three calves, so that we may be satisfied through devotion by what we say with our mouth in praises of God. For he offers a calf without flour, who in the praises of God indeed utters words, but with a wandering mind does not attend to what he speaks. But if speaking the words of God in praising or praying, we rejoice, while we mix joy with understanding, we join an amphora of that wine which gladdens the heart of man to the flour. This indeed he suggests, who longing says: "May God bless us, our God bless us, may God bless us, and may all the ends of the earth fear him" (Psalm 67:7-8). He led as it were three calves to the tabernacle, who praising God, by repeating the name of his divinity, set forth the properties of the persons. But when he said "may they fear," he said not "them" but "him," certainly he who brought three calves sacrificed one. And because he mixed flour with the calves, and wine with the flour, he glories, saying: "To him I cried with my mouth, and I exulted under my tongue" (Psalm 66:17). For while he cried out, he led as it were a calf of sacrifice to be immolated, but he could not exult under his tongue, if he did not understand the lofty words of his prayer. When therefore he cried out, he understood what he cried out, and when he exulted in the oblation of almighty God, he had not only a calf, but also measures of flour, and an amphora of wine. Therefore the calf, the flour and the wine are the praise of God, the understanding of praise, and the joy of a devout mind. But why are the measure and amphora named in the oblation to God, unless because they are names of measures? Paul also explains what this spiritually indicates, saying: "Each one has his own gift from God, one indeed in this way, another in that way" (1 Corinthians 7:7). Hence the Truth says: "A good measure, pressed down, shaken together, and running over, they will give into your lap" (Luke 6:38). Sacred Scripture has commanded us to guard this measure, saying: "Do not lift a burden above yourself." But the chosen soul must take great care to offer these three things to almighty God with the ardor of pious devotion and with the zeal for manifest truth. Hence also the son of the same Anna is declared to have been offered to the priest. Which indeed we also do, if when we make progress in holy conduct, when with minds now fruitful we bring forth the fruit of spiritual joys, we lead to the examination of our prelates everything that is generated in us from heavenly contemplation. And because chosen men amid their sublime gifts do not abandon the good of their humility, there follows: (Verse 28.) "And they worshiped the Lord there."
18. In the house of the Lord they adore the Lord, who both raise themselves with lofty mind to the contemplation of the heavenly homeland, yet through humility prostrate themselves before almighty God, and with all their heart are so sublimely elevated in the power of the Spirit. We have touched upon these things not in order, but summarily in expounding the historical or moral sense, so that we might investigate somewhat more extensively the words of the spiritual canticle which follows according to the moral and typological explanation.